Reaction of the Orthodox-Roman Catholic Dialogue to the Agenda of the Great and Holy Council of the Orthodox Church - U.S. Theological Consultation, 1977

Introduction

The agenda for the forthcoming Great and
Holy Council of the Orthodox Church was formulated by the
Pre-Synodal Pan-Orthodox Conference, in Chambesy, Geneva,
November 21-28, 1976. At the recommendation of His Eminence
Metropolitan Meliton, chairman of the Conference, and at the
invitation of His Eminence Archbishop Iakovos, co-chairman
of our Consultation, the Orthodox-Roman Catholic Consultation
in the USA discussed this agenda during its meeting in Washington,
D.C., September 28-29, 1977. The Consultation welcomed the
agenda as an important step toward the future Great and Holy
Council of the Orthodox Church. The following suggestions
summarize various observations on the agenda by members of
the Consultation. We hope that these suggestions may be of
some value and of some service in the preparation of the study
documents to be used as the basis of the Great Council's initial
discussions.

The Agenda

Topics 1-3. The first three topics (fasting
regulations, impediments to marriage, calendar) involve practical
issues which deserve the attention of the Orthodox Churches.
They are a fitting subject of a Great Council both because
a common solution to these issues would enhance the daily
life of the Orthodox Christians, and because they offer to
the Council the opportunity for reflection on religious issues
in the context of today's world.

Topic 1. We
understand that some changes in fasting practices are advisable
in view of the changing conditions and rhythm of life on some
geographical areas of the Orthodox Church. It is now altogether
clear, because of insufficient study, what has been the result
of the changes pertaining to fasting regulations within the
Roman Catholic Church. This should provide basis for the exercise
of caution in the matter of proposed changes within the Orthodox
Church. Disciplinary changes pertaining to fasting practices
do not automatically bring about the hoped for spiritual fruits
without careful preaching and instruction about the reasons
for these adaptations. Another question to be raised with
regard to these changes is to what extent common practices
are necessary to preserve the unity of the church. Finally,
discussion about fasting practices should, above all, seriously
raise the question of the proper Christian attitudes toward
the material world, modern consumerism, availability of foods,
modern hedonism, ecology, religious discipline in contemporary
society, and the like.

Topic 2.
The issue regarding impediments to marriage, pertaining to
both clergy and laity, as well as the possible issue of the
eligibility of married clergy for the episcopate, requires
discussion on the basis of an explicitly formulated theology
of marriage, the presbyterate, and the episcopate. Other related
themes to be dealt with are human sexuality in general, celibacy
and monasticism.

Topic 3.
With regard to the calendar question, the impact of Christian
agreement on a common Easter date would be considerable both
within and without the Christian world. The calendar question
also offers an opportunity to address the question of the
relationship of the church to modern science. However, a caution
may also be sounded: unprepared changes in calendar matters
could signal enormous pastoral problems.

Topic 4.
It seems to us that the resolution of the Diaspora problem
might serve to better express the communion ecclesiology of
the Orthodox Church. The question of the Diaspora should be
investigated against the background of the idea of the catholicity
of the church. An attempt in this regard has already been
made at the Second World Conference of the Orthodox School
of Theology, Penteli, Athens, August 19-29, 1976.

Topic 5.
On the question of the relationship of the Orthodox Church
to other Christian churches and communities, special attention
should be given to promoting closer relations with the Oriental
Churches, the Roman Catholic Church, the Old Catholic Church,
and the Anglican Communion. We see that this may involve a
thorough study of the principles which have traditionally
determined Orthodox views regarding the ecclesial status of
"separated Christians," and "separated churches."

Topic 6.
The question of the ranking of autocephalous churches raises
the issue of the practical and theological significance of
rank per se within the Orthodox Churches. Why, for instance,
has the actual importance--past or present--of certain churches
in fostering the life of the entire church been the crucial
factor in their gaining prominence in rank among their family
of churches?

Topic 7.
It seems to us that under the theme of autonomy and autocephaly
some consideration should be given to thelimits of uniformity
compatible with the unity of the church.

Topic 8.
We feel that the consideration of the terms under which autonomy
is granted to local churches might take in view the history
of the Roman Catholic Church's practice of removing the status
of "missionary church" from locally established
churches. The history of the relationship between Rome and
the Roman Catholic Church of North and South America, as well
as Africa, may be useful in this matter. In this connection,
the Anglican model of granting independence to missionary
churches may also be instructive for the Orthodox Church.

Topic 9.
We hold that the presence of the Orthodox Church in the World
Council of Churches is a valuable witness of the apostolic
and catholic tradition. We feel that Orthodox participation
in the ecumenical movement as outlined by the Patriarchal
Encyclical of 1920 is an indispensable factor in Christian
efforts toward cooperation and unity between Christian churches
and communities.

Topic 10.
We believe that in proclaiming Christian ideals to
the world the church may explicitly call attention to what
it has learned from its experience in the world concerning
basic Christian ideals. Hence theological reflection is needed
on the presence of the Holy Spirit in the world outside the
church and the values of the world in the eyes of the church.
Under this topic the following specific themes may be given
special attention:

a. Justice and human rights;

b. Ethical Consensus on many important
issues such as sexuality, cohabitation without marriage,
abortion, medical issues pertaining to the preservation
of life, and the like; and

c. Study of the roles and methods of
effective preaching, Christian education, and liturgical
celebration toward spiritual renewal, i.e., the nature of
the experience of the living God over against contemporary
secularism and the modern experience of the "absence
of God."

Conclusion

The agenda of the Great and Holy Council
of the Orthodox Church has in view the status and unity of
the Orthodox Church primarily in practical terms. However,
these matters cannot be adequately discussed without raising
deeper theological issues about the nature of discipline,
unity, the church, the Gospel, and life. The Great Council
can settle the practical issues in order to strengthen the
life of the Orthodox Church. It can also make a real contribution
to the proclamation of the Gospel in today's world through
the witness of an effective Orthodox consensus on important
theological issues pertaining to the church's presence in
today's world.